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^••••^••••••••M 

The 


lealing  Spring 


A  Play 


• 

9 


PUBLISHED   BY 


HE  CAMP  FIRE  OUTFITTING   CO.     § 

17-19    WEST    17th    STREET 
NEW    YORK 

'  9 
i 


The  HEALING  SPRING 

A  PLAY 

From  an  Indian  Legend 


BY 

CAROL  S.  WILLIAMS 

i, 


Originally  presented  by  the  Nipsic 

Camp  Fire  Girls  of  Glastonbury,  Conn. 

on  July  2,   1914 


THE    HEALING    SPRING  1 

CHARACTERS 

Massecuppe,    Sachem   of  the   Nayaugs. 
Nesaheeg,   a   Nayaug   Brave. 
Wah-Su-Lah,  daughter  of  the  Sachein. 
Chemaun;  an  old  Woman. 
Man-Kali- Wee,   an   Ojibway   maiden. 
Nayaug  Maidens 

Chelan 

Opechee 

Wawa 

Owenee 

Onaway 
Braves  and  Maidens. 

PROLOGUE 

SCENE — The    Nayaug    encampment.       The   background,    a 

forest  with  one  or  more  wigwams  in  the  foreground. 
The  Sachem  stands  in  the  centre-back,  in  war  costume. 
On  the  stage  are  grouped  the  women  of  the  camp;  besides 
the  maidens,  who  may  wear  the  regulation  Camp  Fire 
costume,  there  should  be  a  number  of  older  women,  who  may 
wear  Indian  blankets  over  the  costume. 

One  by  one  the  Indian  braves  file  slowly  past  in  the 
background,  in  front  of  the  Sachem,  to  the  sound  of  muffled 
drum  beats.  The  women  stand  erect  and  proud,  watching 
them.  When  all  have  gone,  the  Sachem  begins  to  speak. 

Note : — The  play  was  given  out-of-doors,  in  a  naturally 
beautiful  setting,  which  lent  much  to  the  beauty  of  the 
performance.  Boy  Scouts,  and  other  masculine  friends  took 
the  parts  of  the  the  braves  and  Sachem.  The  music  is  an  es- 
sential part  of  the  play,  but  the  songs  may  all  be  sung  behind 
the  scenes,  so  it  will  not  be  necessary  to  demand  solo  voices 
of  the  actors.  335174 


2  THE    HEALING    SPRING 

SACHEM— 

Stay  you  here,  oh  Nayaug  women ! 

We  must  leave  you,  though  defenseless. 

See  to  it  that  you  are  fearless, 

Worthy  of  the  name  of  Nayaug ! 

All  our  braves  must  journey  northward 

To  the  land  of  the  O  jib  way 

Who  have  challenged  us  to  battle — 

And  they  are  a  mighty  nation, 

But  our  lands  must  be  defended. 

Fare  ye  well ! 

WAH-SU-LAH    (running   forward) — Farewell,    my   father! 

(The  Sachem  places  his  hand  for  a  moment  on  his  daugh- 
ter's head,  then  goes  silently  off  the  stage.  As  he  goes 
out,  the  "War  Song"  is  heard,  sung  either  by  one  voice 
or  a  chorus.  The  women  stand  listening,  as  it  grows 
fainter  and  fainter  in  the  distance.) 

(CURTAIN.) 

ACT   I. 

Two  Months  Later.  The  scene  is  that  of  the  prologue.  The 
Indian  maidens,  all  but  Wah-Su-Lah,  are  busy  at  their 
weaving.* 

OPECHEE — I  am  weary  of  this  weaving, 
How  my  eyes  smart  in  the  firelight ! 

*Note — If  electric  lights  are  used  for  the  stage,  let  the 
picture  be  seen  first  by  firelight;  the  fire,  built  in  the  left 
hand  front  corner  of  the  stage,  is  a  picturesque  addition, 
and  may  be  lighted  by  one  of  the  maidens  sitting  nearest. 
As  the  light  becomes  brighter,  the  maidens  are  seen  to 
be  industriously  weaving.  After  a  full  minute's  tableau, 
the  lights  may  be  switched  on. 


THE    HEALING    SPRING  3 

OWENEE    (piling  more  wood  on  the  fire) 

Always  was   Opechee  lazy. 
CHELAN — And  you  eager  for  fault-finding! 

WAWA   (rising  and  starting  toward  wigwam)  — 
If  we  had  Wah-Su-Lah  with  us 
You  would  make  your  words  more  gentle. 

CHELAN — Aye,  we  miss  her  happy  singing, 
Miss  her  joyous  voice  and  laughter. 

OPECHEE— Two  long  days  without  Wah-Su-Lah, 
Leader  in  our  games  and  dances ! 
Would  I  knew  where  she  had  vanished. 

OWENEE — She  was  strange  and  sad,  and  fearful 
For  her  father's  life, — our  Sachem. 

CHELAN — Aye,  she  trembles  for  her  father, 
Trembles  lest  he  fall  in  battle, 
Lest  she  soon  will  hear  his  death  song. 

OPECHEE — Where  could   she  have   vanished,   think   you? 
CHELAN— Nay,  I  know  not. 

WAWA  (reappearing  from  wigwam)  — 

But  we  need  her ! 
Were  she  sitting  here  among  us, 
We  would  face  our  fears  more  bravely. 

CHEMAUN    (appearing   from    wigwam)  — 
On  to  work,  my  little  sisters ! 
Let  your  fingers  grow  not  idle. 

OPECHEE— -But  we've  worked  all  day,  oh  mother, 

In  the  cornfields  hoeing,  hoeing. 

Do  you  wonder  that  we're  weary? 
WAWA — And  in  spite  of  all  our  labor 

Fields  are  lying  dry  and  barren. 

Oh,  Chemaun,  shall  we  starve:    What  think  you? 

CHEMAUN— 'Tis  the  ban  of  the  Great  Spirit 
Heavy  laid  upon  the  Nayaugs 


4  THE    HEALING    SPRING 

For  the  war  with  the  O  jib  way. 

Not  till  peace  shall  be  among  us 

Will  our  corn  and  grain  fields  flourish. 
ONAWAY — Two  long  moons  have  passed  already, 

Since  our  braves  departed,  two  moons, 

And  no  word  has  come  to  cheer  us. 
CHELAN — Have  they  perished,  think  you,  Chemaun? 

You,  who  have  the  gift  of  seeing? 
CHEMAUN— All  my  gifts  have  left  me ;  sightless, 

Yet  I  tremble  for  the  outcome. 

Dark  have  been  the  birds  of  omen, 

And  last  night  in  vision  flying 

Came  the  spirit  of  the  Thunder, 

Saying  that  our  chief  was  dying, 

That  his  death  would  bring  destruction, 

For  he  leaves  no  son  behind  him, 

No  one  but  the  maid  Wah-Su-Lah. 
(Some  drop   their   work   and   hide   their   faces   in   despair. 

Others  gaze  sorrowfully  into  the  fire.    Wah-Su-Lah  has 

entered  unnoticed  while  Chemaun  is  speaking.) 
WAH-SU-LAH— No  one  but  the  maid,  Wah-su-lah? 

OPECHEE— Oh,  Wah-Su-Lah,  stay  here  with  us! 
Lonely  have  we  been  without  you. 

WAH-SU-LAH — I  have  been  upon  the  mountain 
Praying  there  to  great  Wakonda, 
Praying  for  my  father's  life. 

CHEMAUN— Little  Sister,  did  a  vision 
Come  to  you  there  on  the  hilltop? 

WAH-SU-LAH— In  the  clouds  I  saw  a  battle 
Fiercely  waging,  arrows  flying  .    .    . 
And  my  father  fell — Oh  sisters, 
Even  now  he  may  be  dying. 

CHEMAUN — Put  your  thoughts  upon  our  Sachem, 
Sing  the  Weton  song,  my  children ! 
Help  he  needs ;  we  must  not  fail  him, 


THE   HEALING    SPRING  5 

If  by  thinking  of  the  absent 
We  may  help  them  win  the  battle. 
Call  the  maidens  from  the  lodges! 

(Two  maidens  run  to  the  background,  giving  a  signal  with 
uplifted  arms.    The  other  maidens  steal  in  from  different 
directions,  forming  at  once  a  large  circle,  to  sing  the 
Weton  Song.**) 
SONG— 

E  ya  he ! 
All  the  tribes  shall  hear  of. our  Sachem. 

E  ya  he ! 

O  put  forth  your  strength, 
O  put  forth  your  strength, 
Truly  this  shall  come  to  pass, 
Shall  come  to  pass, 
Shall  come  to  pass. 
E  ya  he ! 


**Note — The  singing  of  the  Wetou  Song  is  an  old  custom 
found  among  the  Western  tribes.  It  is  described  in  Miss 
Fletcher's  book,  "Indian  Story  and  Song  from  North  Amer- 
ica," Small,  Maynard  &  Co.,  publishers).  The  women  be- 
lieved that  by  thinking  and  singing  of  the  absent  warriors, 
they  could  be  helped  to  victory. 

The  maidens,  having  formed  a  circle,  begin  to  sing  "E  ya 
he,"  taking  three  steps  around  the  circle,  clockwise,  swing- 
ing their  arms  straight  up  on  "ya,"  and  facing  toward  cen- 
ter of  circle  on  "he."  "All  the  tribes,"  etc. — they  bring  arms 
down,  and  stand  motionless  while  singing  this  phrase,  "E 
ya  he" — the  three  steps  clockwise,  and  raising  arms  is  re- 
peated as  before.  "Oh  put  forth  your  strength" — arms  are 
held  out  straight  in  front  and  then  swayed  rhythmically 
from  right  to  left  with  the  music.  "Truly  this  shall  come 
to  pass" — the  right  hand  is  held  up  while  each  maiden  faces 
toward  center.  "'E  ya  he,  Oh  put  forth  your  strength" — 
repeats  the  motions  as  before.  The  song  may  be  so  effec- 
tive that  it  will  bear  repetition. 


6  THE    HEALING    SPRING 

O  put  forth  your  strength, 
O  put  forth  your  strength, 

(At  end  of  song,  Nesaheeg  comes  slowly  in  and  stands  by  the 
fire  silent.  The  maidens  group  around  him  in  suspense, 
waiting.  At  last  Wah-Su-Lah  steps  forward.) 

WAH-SU-LAH — You  have  brought  us  news,  Nesaheeg. 
Tell  us  quickly. — 

NESAHEEG—  O,  my  sister, 

Sad  is  what  I  have  to  tell  you. 

WAH-SU-LAH— Tell  me  of  my  father !    Tell  me  ! 

NESAHEEG— Only  few  will  be  returning 
From  the  war  with  the  O  jib  way. 
We  were  brave,  but  they  were  stronger, 
Great  in  numbers,  and  they  drove  us 
From  the  lands  we  were  defending, 
Drove  and  slaughtered  us, — the  Nayaugs. 

WAH-SU-LAH— And  my  father? 

NESAHEEG—  Yea,  Wah-Su-Lah, 

Our  great  Sachem,  sorely  wounded, 

In  a  litter  they  will  bring  here, 

They  who  have  survived  the  battle. 

Be  ye  ready,  for  he  comes  soon. 

(Exit.) 

CHEMAUN— Woe,  woe  is  come  upon  us ! 
With  no  Sachem  to  command  us 
We  shall  die,  we  helpless  women, 
With  no  warriors  to  defend  us. 
E-wo-e,  my  heart  is  heavy ! 

( Mah-Kah- Wee's  voice  is  heard  singing  in  the  distance, 
coming  nearer.  The  song  she  sings  is  the  "Onaaha 
Tribal  Prayer"  as  found  in  Ernest  Thompson  Seton's 
"Book  of  Woodcraft."  At  last  she  enters,  carrying  a 
flaming  torch.  The  Nayaug  maidens  stand  back,  sur- 
prised and  awed.) 


THE    HEALING    SPRING 
MAH-KAH- WEE— Hail,  my   sisters  of  the  Camp  Fire! 

OPECHEE — Welcome,  stranger.     Come  among  us. 
We  are  sad,  but  we  would  have  you 
Come  and  by  our  Camp  Fire  rest  you. 

MAH-KAH- WEE— On  a  quest  I  come,  still  seeking, 
For  a  spring  of  healing  seeking. 
Know  ye  of  a  spring,  whose  waters 
Have  the  magic  power  of  healing? 

CHELAN — Nay,  I  know  of  no  such  waters. 
WAWA— Nor  do  I. 
OWENEE— Nor  I,  Owenee. 

GNAW  AY — You  have  come  in  vain,  O  stranger. 
Had  we  such  a  spring  of  healing, 
We  would  heal  our  wounded  warriors 
That  they  might  go  forth  and  battle, 
Fight  again  the  base  O  jib  way. 

CHELAN — Have  you  wandered  far  in  searching? 

MAH-KAH- WEE— From  the  Northland  far  I  came  here, 

From  a  great  and  powerful  people. 

Mah-Kah-Wee,  my  name ;  Earth  Maiden 

You  would  call  me  in  your  language. 

Would  ye  listen  to  my  story? 
OPECHEE — Gladly  would  we  hear  your  story, 

Though  our  hearts  with  pain  are  heavy, 

For  our  Sachem  lieth  dying. 

MAH-KAH-WEE — Ah,  then,  you  will  know  my  sorrow. 
For  the  great  chief  of  my  people 
Many  moons  has  lain  in  sickness. 
We  have  tried  all  means  of  healing, 
All  have  failed ;  he  grows  no  better. 
He  was  young  and  strong  and  fearless, 
First  in  battle,  noblest  leader, 
Bravest  of  our  tribe  of  warriors. 
I  am  his  betrothed,  Mah-Kah-Wee. 


8  THE    HEALING    SPRING 

WAH-SU-LAH— Would  that  I  might  help  you  maiden, 

Help  you  find  this  healing  water. 
MAH-KAH-WEE — Once  when  we  had  grown  despairing:. 

Came  a  wanderer  among  us, — 

Stranger  he,  from  Southern  waters, — 

And  he  told  us  that  Wakonda 

Brought  upon  our  chief  this  sickness 

For  that  we  had  been  too  peaceful, 

Stayed  we  safe  at  home  like  weaklings, 

Had  not  conquered  other  nations. 

We  must  go  to  war,  he  told  us, 

And  the  lands  of  five  great  nations 

We  must  add  to  our  possessions. 

Then  would  sickness  leave  our  chieftain; 

He  would  rise  again  and  lead  us. 

CHEMAUN — War  and  ever  war  they  bring  us ! 
If  they  would  but  hear  a  woman 
They  would  know  what  sages  know  not, — 
Only  peace  will  heal  your  Sachem ! 

MAH-KAH-WEE  (eagerly)  — 

Ah,  you,  too,  have  seen  the  Vision? 
Only  peace.    Your  eyes  see  clearly 
This  great  truth?     The  peace  of  nations 
We  must  strive  for,  we,  the  women 
Of  these  mighty  warring  nations. 

CHEMAUN— Powerless  we  are,  Mah-Kah-Wee, 
Though  we  long  for  peace, — 

MAH-KAH-WEE—  Not  powerless, 

For  in  wandering  through  the  forest 
I  learned  many  precious  secrets 
From  the  birds,  the  Earth's  own  children, 
Learned  how  all,  save  man  the  fighter, 
Are  in  brotherhood  united, 
How  if  we  but  strive  for  friendship, 
Learning  each  the  other  nation 
To  respect  and  trust  and  cherish 


THE    HEALING    SPRING  ; 

We  too,  like  the  furry  creatures 

Of  the  woods,  might  peaceful  live,  and 

War  would  perish ! 
WAH-SU-LAH —Strange  Mah-Kah-Wee, 

In  your  eyes  a  faith  is  shining. 

Fain  would  I  believe  your  message, 

Fain  would  I,  too,  see  your  Vision. 

War  brings  a  dumb-aching  sorrow, — 

Misery — and  heart-break;  truly 

We  have  learned  this. 
MAH-KAH-WEE—  Faith  I  have. 

Oh  Sachem's  daughter !    And  you  also, 

You  and  all  these  Nayaug  Maidens 

Must  believe  and  seek  the  Vision. 

WAH-SU-LAH— We  would  learn  from  you,  Mah-Kah  Wee. 
MAH-KAH-WEE— Listen !     In  my  early  childhood 

Great  Wabeno,  the  Magician, 

Gave  a  gift  to  me ; — that  henceforth 

I  should  know  the  speech  of  Birdland. 

As  I  wandered  in  the  forest 

All  alone,  one  day,  and  weeping 

For  the  sickness  of  my  lover, 

Came  a  swallow,  flying  northward, 

And  he  told  of  healing  waters, 

Of  a  spring,  far  to  the  southward, 

"Journey  till  ye  find,"  he  bade  me, 

"Never  wavering,  or  doubting 

In  your  search ;  for  you,  a  maiden, 

Fearless  and  alone,  shall  find  it, 

Find  this  spring  of  mighty  healing, 

Healing   for   the   wounds   of   nations. 

Take  a  torch  of  whitest  birchwood, 

Symbol  of  your  love  and  service. 

None  shall  harm  you,  and  in  seeking 

You  shall  bring  peace  to  your  people." 
CHEMAUN — What  the  name  of  this  your  people, 

Oh,  Mah-Kah-Wee  of  the  Northland? 


10  THE    HEALING    SPRING 

MAH-KAH-WEE— I?    I  come  from  the  Ojibway. 
(The  maidens  draw  back  in  horror.) 

OWENEE— From  the  Ojibway  ! 

MAIDENS— The  Ojibway ! 

WAH-SU-LAH — From  the  slayers  of  my  father ! 

OPECHEE— Leave  us,  leave  us,  false  Mah-Kah-Wee ! 

CHELAN — Nay,  but  let  us  take  her  prisoner, 

Keep  her  as  a  hostage ;  slay  her, 

If  our  chief  comes  to  us  dying. 

ONAWAY— Let  us  take  her. 

(All  rush  forward,  as  if  to  seize  her.  Mah-Kah-Wee  stands 
erect,  looking  at  them  with  infinite  love  and  sorrow  in 
her  eyes.  She  holds  her  torch  high,  and  the  maidens 
shrink  away.) 

MAH-KAH-WEE — Touch  me  not,  Oh  Nayaug  maidens, 
For  this  torch  of  Love  the  symbol, 
Holds  you  back  from  hateful  anger. 

CHEMAUN— Stay !  What  would  ye  do,  my  sisters? 
Do  you  wish  for  peace  and  healing, 
Yet  would  harm  this  stranger  maiden? 

MAIDENS— (stepping  back  rather  shamefacedly) 
Nay,  but  she  is  an  Ojibway. 

OPECHEE — Yet  for  my  part  I'd  not  harm  her. 

WAH-SU-LAH — (Who  has  been  standing  alone  and  thought- 
ful)— 

Oh,  Mah-Kah-Wee,  I,  Wah-Su-Lah, 
Daughter  of  the  Nayaug  Sachem, 
I  would  crave  for  your  forgiveness. 

MAH-KAH-WEE— It   is  granted,   sweet  Wah-Mi-Lah. 
WAH-SU-LAH— You  are  on  a  quest,   Mah-Kah-Wee. 

Go  in  peace ;  may  the  Great  Spirit 

Like  the  flying  bird,  befriend  you, 

May  you  find  the  magic  water. 


THE    HEALING    SPRING  11 

MAH-KAH- WEE— Then  I  go.    my  torch  to  guide  me, 
And  the  birds  shall  be  my  helpers, 
Till  I  find  this  spring  of  healing. 

(Starts  towards  the  back  of  stage.) 

CHEMAUN—  Stay,  Oh  maid  of  the  Ojibway ! 
Stay  a  moment !  . 
Long  ago, — I  scarce  remember, — 
'Twas  when  I  was  young  and  eager, 
Swift  to  climb  upon  the  mountain, — 
Our  old   Sachem — Ah,  what  was  it? — 
Told  us  of  some  wondrous  secret 
Lying  hidden  in  a  fountain  .   .   . 
There  were  magic  powers  of  healing 
In  its  reddened  waters  lying, — 

WAH-SU-LAH — Reddened  waters,  say  you,  mother? 
Reddened  waters,  on  our  hillside? 
As  I  came  down  from  the  mountain, 
Down  from  praying  for  my  father, 
I  passed  by  a  spring  that  rippled 
From  a  rock,  down  the  long  hillside, 
And  its  waters  were  all  reddened: 
Could  this  be  the  spring  of  healing? 

MAH-KAH- WEE— Swift  I  go  in  search. 
WAH-SU-LAH—  And,  sister, 

If  perchance  you  find  the  magic, 

Give  us — 
MAH-KAH-WEE — Aye,  your  wounds  shall  know  the 

healing  of  the  magic  water. 

(Exit) 
(As  she  goes  out,  the  death  song  *  is  heard,  sung  behind 

the  scenes.     The  group  of  maidens  stands  motionless, 


*Note — Hiawatha's  Death  Song,  found  in  Frederick  R. 
Burton's  "American  Primitive  Music"  (Moffat,  Yard  &  Co., 
publishers).  The  name  of  the  Sachem,  "Masseeuppe,"  may 
be  substituted  for  Hiawatha's  name  in  the  song. 


12  THE    HEALING    SPRING 

Wah-Su-Lah  slowly,  as  if  dazed,  starting  towards  the 
entrance. ) 

WAH-SU-LAH — They  come !     It  is  my  father's  death  song. 

( Slowly  procession  files  in,  four  warriors  bearing  the  Sachem 
in  a  litter.  The  warriors  group  themselves  in  the  back- 
ground. Wah-Su-Lah  kneels  by  her  father.) 

WAH-SU-LAH— Father,  Oh  my  father,  listen  ! 
It  is  I,  your  maid,  Wah-Su-Lah. 
Leave  us  not,  my  father  .... 
O,  he  hears  me  not. 

(Throws  herself  across  the  litter.  "Doubt:  A  Death  Song," 
from  Burton's  "American  Primitive  Music,"  is  sung  be- 
hind the  curtain.) 

(A  moment  of  silence  follows  the  song,  in  which  Wah-Su- 
Lah  listens  close  to  her  father's  heart.  Then  Mah- 
Kah-Wee's  voice  is  heard  again,  singing  "Mah-Kah- 
Wee's  Return."*) 

Enter  Mah-Kah-Wee,  running  with  a  birch-bark  cup  filled 
with  water. 

MAH-KAH-WEE— Joy  be  with  you,  Oh  my  sisters ! 
Joy  to  you  and  to  my  people ! 
I  have  found  the  healing  water. 

WAH-SU-LAH    (rising  and  reaching  out  her  hand  for  the 

cup)  — 

MAH-KAH-WEE- -Let  your  father  drink,  Wah-Su-Lah. 
(Wah-Su-Lah  holds  the  cup  to  his  lips.    He  rises  slowly  to 

a  sitting  posture,  supported  by  two  warriors. ) 

SACHEM — What  wonder  have  ye  worked,  my  people? 

I  but  now  have  sung  my  death  song, 

Yet  I  feel  my  strength  returning. 
MAH-KAH-WEE— O  great  Sachem,  I  Mah-Kah-Wee, 


*"Mah-Kah-Wee's  Return"  may  be  adapted  from  two 
melodies  in  Mr.  Burton's  book, — i.  e.,  "The  Morning  Star" 
and  "In  the  Sugar  Camp." 


THE    HEALING^ 

I,  a  maid  from  the  Ojibway, 
Brought  to  you  this  healing  water 
From  your  spring.    I  name  it  Nipsic, 
Place  of  Healing  Waters,  Nipsic. 

SACHEM — As  you  speak,  Ojibway  maiden, 

Comes  my  strength  back,  slowly,  slowly. 

You  have  rendered  noble  service 

You  have  shown  a  healing  spirit. 
MAH-KAH-WEE— O  great  Sachem  of  the  Nayaug, 

War  has  been  between  our  people, — 

We  the  conquering,  you  the  vanquished. 

In  our  blindness  we  sought  healing, 

We  sought  healing  for  our  chieftain 

Through  a  cruel  war ;  forgive  us, 

For  the  healing  of  our  chieftain 

Is  not  found  in  strife  and  conquest, 

But  in  peace,  whose  healing  waters 

Can  alone  bring  health  to  nations. 

May  peace  ever  be  between  us, 

As  I  now  have  brought  you  healing 

In  the  name  of  the  Ojibway. 
SACHEM — May  there  now  be  peace  between  us, 

Peace  that  never  shall  be  broken. 
MAH-KAH-WEE— Then  farewell,  great  Massecuppe, 

Fare  ye  well,  O  Nayaug  maidens, 

And  Wah-Su-Lah,  you,  my  sister, 

May  we  meet  again  in  friendship. 
(She  goes  swiftly  into  the  forest,  beginning  to  sing  as  she 

leaves  the  stage.    Her  song  dies  gradually  away  in  the 

distance,  "Mah-Kah-Wee's  Return.") 

(Curtain) 


EQUIPMENT  FOR  CAMP  FIRE  GIRLS. 

The  new  catalogue  of  the  Camp  Fire  Outfitting 
Company  gives  illustrations  and  descriptions  of  the 
articles  endorsed  for  the  use  of  the  Camp  Fire  Girls. 

Besides  the  beads,  emblems,  ceremonial  dresses 
and  other  articles  used  exclusively  by  Camp  Fire 
Girls,  there  are  blouses,  skirts,  sweaters,  shoes,  hosiery 
and  other  things  that  are  desirable  not  only  for 
members  of  the  organization  but  for  all  other  girls 
as  well. 

Every  article  is  guaranteed  satisfactory  and  if, 
for  any  reason  whatever,  you  are  not  pleased  with 
anything  we  send  to  you,  you  are  at  perfect  liberty 
to  return  it  for  exchange  or  refund. 

A  catalogue  will  be  sent  to  any  one  upon  appli- 
cation without  charge. 

The  Camp  Fire  Outfitting  Company 

17   AND   19   WEST   SEVENTEENTH    STREET 
NEW   YORK   CITY 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 
This  book  is  DUE  on  the  last  date  stamped  below. 


OCT    31  1947 


LD  21-100m-12,'46(A2012sl6)4120 


Gaylord  Bros. 
Makers 

Syracuse,  N.  Y. 
PAT,  JAN.  2 1,1908 


,C.5. 

06608 

UNIVERSITY  OF  CALIFORNIA  LIBRARY 


